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 CONTENTS

Series Preface 5

Introduction 7

1. Introducing the Gospel 1:1-17 11

2. The Pagans Need the Gospel 1:18-32 25

3. The Religious Need the Gospel (Part One) 2:1-16 39

4. The Religious Need the Gospel (Part Two) 2:17-29 53

5. Everyone Needs the Gospel 3:1-20 65

6. A Diamond on a Black Cloth 3:21-31 79

7. When Justification Started 4:1-25 95

8. What Justification Brings 5:1-11 109

9. Why Justification Comes 5:12-21 123

10. United to Christ 6:1-14 137

11. Slaves of God 6:15 – 7:6 149

12. Warfare with sin 7:7-25 161

Glossary 173

Appendices 177

Bibliography 200

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 SERIES PREFACE

Each volume of the God’s Word For You series takes you to the heart
of a book of the Bible, and applies its truths to your heart.
The central aim of each title is to be:
} Bible centered
} Christ glorifying
} Relevantly applied
} Easily readable
You can use Romans 1 – 7 For You:
To read. You can simply read from cover to cover, as a book that
explains and explores the themes, encouragements and challenges of
this part of Scripture.
To feed. You can work through this book as part of your own person-
al regular devotions, or use it alongside a sermon or Bible-study series
at your church. Each chapter is divided into two shorter sections, with
questions for reflection at the end of each.
To lead. You can use this as a resource to help you teach God’s word
to others, both in small-group and whole-church settings. You’ll find
tricky verses or concepts explained using ordinary language, and help-
ful themes and illustrations along with suggested applications.
These books are not commentaries. They assume no understanding
of the original Bible languages, nor a high level of biblical knowledge.
Verse references are marked in bold so that you can refer to them eas-
ily. Any words that are used rarely or differently in everyday language
outside the church are marked in gray when they first appear, and
are explained in a glossary toward the back. There, you’ll also find
details of resources you can use alongside this one, in both personal
and church life.
Our prayer is that as you read, you’ll be struck not by the contents
of this book, but by the book it’s helping you open up; and that you’ll
praise not the author of this book, but the One he is pointing you to.
Carl Laferton, Series Editor

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 6

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 INTRODUCTION TO ROMANS

The letter to the Romans is a book that repeatedly changes the world,
by changing people.
One man Romans changed was the English pastor John Stott.
Stott’s ministry and commitment to evangelism had a great effect on
the church in the UK and US, and perhaps particularly throughout the
developing world, in the twentieth century. He wrote of his:
“love-hate relationship with Romans, because of its joyful-painful
personal challenges … It was Paul’s devastating exposure of uni-
versal human sin and guilt in Romans 1:18 – 3:20 which rescued
me from that kind of superficial evangelism which is preoccupied
only with people’s ‘felt needs.’”
(The Message of Romans, page 10)
Almost five hundred years before Paul’s words called Stott to an evan-
gelism which focused on our relationship with God, Romans changed
two other men, in a way that would completely transform the church.
Martin Luther was a German monk who had been taught that
God required him to live a righteous life in order to be saved. And so
he had grown to hate God, for first requiring of him what he could
not do, and then for leaving him to fail. Then Luther read and finally
grasped the meaning of Romans 1:17—”In the gospel the righteous-
ness of God is revealed—a righteousness that is by faith from first to
last” (NIV2011):
“I labored diligently and anxiously as to how to understand Paul’s
word … the expression ‘the righteousness of God’ blocked the
way, because I took it to mean that righteousness whereby God
is righteous and deals righteously in punishing the unrighteous.
Although an impeccable monk, I stood before God as a sinner
… therefore I did not love a righteous and angry God, but rather
hated and murmured against him …
“Then I grasped that the righteousness of God is that righteous-
ness by which through grace and sheer mercy God justifies us

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 by faith. Thereupon I felt myself to be reborn and to have gone
through open doors into paradise … I broke through. And as I
had formerly hated the expression ‘the righteousness of God,’
I now began to regard it as my dearest and most comforting
word.” (Commentary on the Epistle to the Romans)
Luther’s breakthrough in Romans 1 would lead to the recovery of the
gospel in Germany and throughout Europe, and so to the Protestant
Reformation. One of the greatest theologians and pastors of that
Reformation, the Frenchman John Calvin, who ministered in Geneva,
Switzerland, spoke of Romans as his:
“entrance … to all the most hidden treasures of Scripture … The
subject then of these chapters may be stated thus—man’s only
righteousness is through the mercy of God in Christ, which be-
ing offered by the gospel is apprehended by faith.”
(Commentaries on the Epistle of Paul to the Romans, page 16)
Both Luther and Calvin made great use of the writings of an earlier
church leader, Augustine, the fourth-century bishop of Hippo (in what
is now Algeria). Augustine had a Christian mother, but he turned his
back on her faith. He sought truth elsewhere, decided to live however
he felt, and fathered a child out of marriage. But while living in Milan,
he heard the preaching of Bishop Ambrose, a towering figure in the
church. And he found himself unable to shake off what he had heard:
“The tumult of my heart took me out into the garden where no-
one could interfere with the burning struggle with myself in
which I was engaged … I was twisting and turning in my chains.
Suddenly I heard a voice from the nearby house chanting as if
it might be a boy or a girl … ‘Pick up and read, pick up and
read.’ [I took] the book of the apostle [ie: Romans], opened it
and in silence read the first passage on which my eye lit: ‘Not in
riots or drunken parties, not in eroticism and indecencies, not in
strife and rivalry, but put on the Lord Jesus Christ and make no
provision for the flesh in its lusts’ (13:13-14). I neither wished
nor needed to read further. At once, with the last words of this

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 sentence, it was as if a light of relief from all anxiety flooded into
my heart. All the shadows of doubt were dispelled.”
(Confessions, Book VIII, chapter 12)
So God used the book of Romans to bring to faith the man who may
well have been the greatest influence on the church between Paul
himself and Luther a millennium later.
What is it about Romans that has proved so life-changing and his-
tory-shaping? It is because Romans is about the gospel. Paul was writ-
ing to the church in Rome in about AD57 because he wanted them
first to understand the gospel, and then to experience the gospel—to
know its glorious release. He was likely writing to them during his
third missionary journey, quite possibly from Corinth, Greece. They
were Christians he had never met, though he hoped to do so soon.
They seem to have been a church suffering from tensions between
Jewish Christians and Gentile Christians. But though Paul did not have
first-hand knowledge of them, he knew what it was they most need-
ed to hear—the gospel.
As both Luther and Calvin describe so powerfully, this “gospel
of God” (Romans 1:1) was a declaration about God’s righteous-
ness. It was the message that the perfection and holiness of God
has been seen in the life and death of Jesus Christ; and that this
perfection is offered to us, as a free
gift, through the life and death of
Paul shows us
Jesus Christ. That is the “gospel”
message of Romans and, as we will how received
see, Paul shows us not only how God righteousness
in the gospel makes sinners righteous, is enjoyed in
but also how this most precious gift
of God is enjoyed in our lives—how it
our lives.
produces deep and massive changes in
our behavior and even in our character.
Reading and reflecting on this letter today, we should be prepared
to have our hearts shaped and our lives changed by God’s gift of

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 righteousness, just as so many others have been. Romans will prompt
us to ask: Have I, like Luther, “broken through” into the freedom and
release the gospel brings me, both in terms of my future and in my
life right now?
Romans is perhaps the most written-upon book in the whole of
Scripture—its structure and its approach have been the subject of de-
bate throughout the history of the church. In the appendices, I have
included a detailed outline structure for the first seven chapters of the
letter, to help you see the overall flow and logic of Paul’s thinking;
several pages on the biblical view of idolatry, which is foundational to
Paul’s treatment of sin and righteousness in chapters 1 – 3; and a very
brief description of and response to the recent debates about who
Paul is writing to in Romans, and what he is saying to them.
But this resource is not intended to be an exhaustive, nor final,
word! It is not a commentary; it does not go into the depth a com-
mentary would, nor does it interact with historical and recent scholar-
ship. It is an expository guide, opening up the Scripture and suggest-
ing how it applies to us today. My prayer is simply that it will help you
to, in Luther’s words, “break through”: in your understanding of the
gospel message; or your experience of the gospel life; or both.

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 ROMANS CHAPTER 1 VERSES 1-17

1. INTRODUCING
THE GOSPEL

Romans is, at its heart, a letter about the gospel. It is written by a

man whose life and work revolved around the gospel, showing the
difference brought and worked by the gospel. Unsurprisingly, the be-
ginning of the letter is all about the gospel.

Separate for the Gospel

As with all ancient letters, the writer begins by introducing himself.
He is “Paul.” And first and foremost he is a Christian—”a servant of
Christ Jesus” (v 1). Servant here is literally slave—doulos. Paul, like
every Christian, has a Master. He is a man under authority. Second,
Paul has been “called to be an apostle” (v 1). He is an apostolos—a
“sent one.” This is not a job Paul selected himself for, or even ap-
plied for. He was “called” into it—he was commissioned and taught
directly by the risen Jesus himself (see Acts 9:1-19). He has direct au-
thority from Christ to teach. What he writes is Scripture. What follows
is true.
But why did the Lord call Paul to be his apostle? So that he would
be “set apart for the gospel of God” (Romans 1:1). The word translat-
ed “set apart” means “separated,” to be moved away and apart from
everything else. Paul was set apart to spread the gospel, to pursue this
one overriding aim. This is what Paul will “slave” for all his life; but
it is also, as we will see (v 9, 11, 15), what he will rejoice in through

* All Romans verse references being looked at in each chapter are in bold.
†
Words in gray are defined in the Glossary (page 173).

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 Romans 1 v 1-17

all his life. To Paul, this gospel is so great that he is willing to separate
himself from anything—wealth, health, acclaim, friends, safety and so
on—in order to be faithful to his calling.

The Gospel: Who, not What

What is this “gospel” for which Paul is willing to glory in being a
slave? What gospel would make Paul happy to lose everything in or-
der to share it? First, it is worth reflecting on the word itself. “Gos-
pel”—euangeloi—is literally “good herald.” In the first century, if on
a far-flung battlefield an emperor won a great victory which secured
his peace and established his authority, he would send heralds—
angeloi—to declare his victory, peace and authority. Put most simply,
the gospel is an announcement—a declaration. The gospel is not ad-
vice to be followed; it is news, good (eu) news about what has been
done.
The apostle Paul is the herald of this announcement. It is a good
reminder that the gospel is not Paul’s; it did not originate with him and
he did not claim the authority to craft it. Rather, it is “of God” (v 1).
We, like Paul, are not at liberty to reshape it to sound more appealing
in our day, nor to domesticate it to be more comfortable for our lives.
Neither is the gospel new; rather, God “promised it beforehand
through his prophets in the Holy Scriptures” (v 2). The Old Testament
is all about it. All the “Scriptures” point forward to this announce-
ment. They are the scaffold on which Paul stands as God’s herald.
Every page that God wrote before outlines what he has now declared
in full color.
The gospel’s content is “his Son”
The gospel (v 3). The gospel centers on Jesus. It
is about a is about a person, not a concept; it
person, not a is about him, not us. We never grasp
the gospel until we understand that
concept; about
it is not fundamentally a message
him, not us. about our lives, dreams, or hopes. The

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 Romans 1 v 1-17

gospel speaks about, and transforms, all of those things, but only
because it isn’t about us. It is a declaration about God’s Son, the man
Jesus. This Son was:
} fully human: “as to his human nature” (v 3).

} the one who fulfilled the promises of Scripture: he was “a de-

scendant of David” (v 3), the king of Israel a millennium before.
God had promised David that from his family God would pro-
duce the ultimate, final, universal King—the Christ (see 2 Samuel
7:11b-16). And David’s own life—his rule, suffering and glory—
in many ways foreshadowed that of his greater descendant (see
Psalms 2; 22; 110).

} divine: the Son was “declared with power to be the Son of God,
by his resurrection from the dead” (Romans 1:4). Paul is not say-
ing that Jesus only became God’s Son when he was raised from
the grave. Rather, he is outlining two great truths about the res-
urrection. First, the empty tomb is the great declaration of who
Jesus is. His resurrection removes all doubt that he is the Son
of God. Second, his resurrection and ascension were his path
to his rightful place; to his rule at God’s right hand (Ephesians
1:19b-22), sitting at “the highest place,” given “the name that is
above every name, that at the name of Jesus every knee should
bow” (Philippians 2:9-10). God’s Son had humbly become a man,
tasted poverty, endured rejection and suffered a powerless death.
The resurrection is where we see not only that he is the Son of
God, but that he is now the Son of God “in power.”

Not until the end of Romans 1:4 does Paul actually name God’s Son:
“Jesus Christ our Lord.” God’s Son is Jesus, the Greek version of the
Hebrew name Yeshua/Joshua—”God will save,” the fulfiller of all God
“promised beforehand” (v 2). He is Christ, the anointed man whom
God has appointed to rule his people. And he is our Lord, God him-
self. The gospel is both a declaration of Jesus’ perfect rule, and an
invitation to come under that perfect rule, to make him “our Lord.”

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 Romans 1 v 1-17

Faith-fuelled Obedience
This is the gospel Paul announces. He has “received grace and apos-
tleship” (v 5—ie: both his job as apostle, and the power to accomplish
it, grace). And his specific role is “to call people from among all the
Gentiles.” The gospel is for God’s ancient people, the Jews—but it is
not only for them. God has commissioned Paul to take the message
of his Son to those who are not Jews. He is God’s “chosen instrument
to carry my name before the Gentiles and their kings and before the
people of Israel” (Acts 9:15).
And what is the gospel call? To obey Christ and trust Christ—to live
by “the obedience that comes from faith” (Romans 1:5). What does
this mean? The rest of the book of Romans will explain it! But it is
worth highlighting two things here.
First, it does not mean that Paul is teaching the Gentiles that, to be
saved, they must both have faith and do obedience, as though both
are necessary grounds of being right with God. This is an obedience
that comes from faith—that springs from a wholehearted trust in Je-
sus, God’s Son. Obedience flows out of faith; it is a consequence of
saving faith, not a second condition for salvation.
But second, it does mean that true faith in our hearts brings obe-
dience in our lives. Why? Because the gospel is the declaration that
Jesus is the promised King, the risen and powerful Son of God, who
now invites us in, to enjoy the blessings of his rule. Again, we will see
much more of why we need to be invited, how this invitation is pos-
sible, and how wonderful Jesus’ rule is, in the rest of Paul’s letter. Here,
the point is that real “faith” is faith
in a divine King, to whom we owe
Real faith is faith
our obedience and of whom we
in a divine King, (like Paul) are servants. There will be
to whom we a joyful obedience that flows from
truly trusting this King. As the great
owe our joyful
sixteenth-century Reformer Martin
obedience. Luther put it: “We are saved by faith

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 Romans 1 v 1-17

alone, but the faith that saves is never alone.” It brings about grateful,
joyful, trusting obedience.

Why Paul Went to Rome

This life of faith and faith-fuelled obedience encompasses “you also,”
the church in Rome, Paul says. In verses 6-7, he describes these Chris-
tians in four wonderful ways. First, they have been “called to belong
to Jesus Christ.” Second, they are “loved by God.” Third, they are
“called to be saints”—literally, pure ones or set-apart ones. Fourth,
they enjoy “grace and peace … from God our Father and from the
Lord Jesus Christ.”
Paul is moved to “thank my God through Jesus Christ for all of you,
because your faith is being reported all over the world” (v 8). Paul
himself has never been to this church, but he has heard a lot about it.
He has been praying for them (v 9-10); and he has been praying that
now he might be able to come to Rome in person (v 10).
Why does Paul want to visit this church, which is already clearly liv-
ing out an obedience which comes from faith, and for whom he can
thank God and pray from afar? “So that I may impart to you some
spiritual gift to make you strong” (v 11). He wants to use his abilities
of preaching and pastoring so that they can be encouraged in their
faith (v 12). There is a surprise here. The great apostle does not want
to visit simply so he can encourage them. He will visit so that they can
encourage him, too—“that you and I may be mutually encouraged by
each other’s faith” (v 12).
This is striking! Since Paul sought out encouragement from other
believers, and since if Paul sought that encouragement in the faith
of other believers, how much more should we?! Verses 11-12 begin
to show us part of what the obedience that comes through faith is;
it is obeying Christ by having the humility to serve, and be served by,
his people. Verse 11 teaches us to use whatever gifts the Lord has
graciously given us to make others stronger in their faith. Verse 12
teaches us to allow others to use the faith and gifts the Lord has given

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 Romans 1 v 1-17

them to build us up. We should never leave our church meetings,

having spent time surrounded by beloved, distinctive people of faith,
without feeling encouraged!
How can we know that encouragement in reality, Sunday by Sun-
day and week by week as we meet together, though? By remembering
that God has declared that Jesus is his Son, raised with power to rule
in power, and that by faith in him we enjoy grace from him and peace
with him. When we spend time with other believers, we are spending
time with those who say: This is true and: This is wonderful to that
declaration. We can see faith, and the obedience that flows from it,
all around us. We can see others using their gifts for others, and we
can use ours for them. That is what encourages and strengthens us.

Questions for reflection

1. What is missing from the gospel you believe in if you forget or

downplay the truth that God’s Son is “Jesus”… or “Christ”… or
“Lord”? Do you ever downplay one or other of these in how you
think and live?

2. Where can you see the “obedience that comes from faith” in your
own life?

3. What difference would it make if you went to church next Sunday

consciously seeking to encourage others? Do you allow the faith
and words of others to encourage you?

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